Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	free_a	gift_n	offence_n	2,391	5	9.5104	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

towards God the turning of our wil heart from God and burning flames of motions diuersly wandering in the heart But this is a description of originall sinne no doubt of it taken out of Moses who in the eight chapter of Genesis saith The imagination of mans heart is euil euen from his youth ver 2 1. That is men are not only corrupted by euil custome but in the very heart it selfe le●●d inclinations are in children now borne Let therefore this verse be esteemed amongst the special testimonies of original sinne that is of the horrible corruption of humane nature which is full of blindnesse concupiscence and ignorance of her selfe and of sinne Verse 6 But lo thou requirest truth in the inward parts and shalt make me to vnderstand wisedome secretly Hee manifestly witnesseth that God requireth of vs a confession of sinne and that it pleaseth him as it were a worship glorifing him and that he hateth hypocrisie which seeth not nor extenuateth the vncleanes of nature Heither will be reproued with the word of God but blasphemeth and persecuteth the true doctrine For as Saint Augustine sayth notably in these words cited by Prosperus Melior est in malis factis humilis confessio quam in bonis superba gloriatio Better is an humble confession in euil deeds then a pro●●d braging in good workes Also he teacheth that this is secret wisedome namely truely to accknowledge sinne and to take hald of mercy ●nd to beleeue that God will not cast vs away although we be vnworthy and haue deserued his wrath but that he will haue mercy according to his promises This secret wisedome is vnknowen vnto the world and abhorreth from the iudgement of reason neither is that reueiled in the doctrine of the lawe but in the gos●el onely and is vnderstood of them who in extreme feares doe comfort themselues with the consolation of the gospel Verse 7 Thou shalt purge me with Isop and I shall be cleane Thou shalt wash me and I shall be whiter then snowe Verse 8 Thou shalt make me heare of ioy and gladnesse that the bones which thou hast broken may reioyce Verse 9 Turne thy face from my sinnes and put out all my misdeedes He repeateth the first petition touching remission of sinnes and reconciliation and adorneth the same with signes borowed from the ceremony of the lawe For this was the ceremony wherewith they were clensed They were sprinckled with hisop dipped in blood whereby was signified the sprinckling of the blood of Christ who was to come the sacrifice for sinne Thou therefore saith he shalt purge me with hisop and make me cleane that is thou shalt pronounce me loosed from sinne and cleane according to thy promises for the blood of thy sonne But he signifieth by that Leuiticall ceremony of sprinckling that sinne is not taken away but that ceremony of sprinkling and washing were descriptions and signes of the future sacrifices of Christ through whose blood sinne should be abolished and clensed Wherfore he opposeth this verse against the ●euitical ministerie as if he said I craue that th●u wouldest purge me that is that thou woulde●● clense mee with such sprinckling wherewith sinne may truely be taken away and I may be made cleane indeede that is wherewith my conscience may be deliuered from guiltinesse But the Prophet himselfe interpreteth those ceremonies without figure what it is to be purged and washed where he sayeth in the 8. verse Thou shalt make me heare of ioy and gladnes by which words he signifieth that he speaketh touching the consolation which is perceiued or felt by the promise as if he said bring to passe that in mee there may be consolation whereby I may be deliuered from the terrors of sinne And he excellently addeth a description of true repentance or terrors which the accknowledgement of sinne worketh That the bones which thou hast broken may reioyce which trembled for and by reason of the terrors of sinne To the same sence pertaineth the litle verse folowing Turne thy face from my sinne verse 9. For hee craueth that Gods wrath may be taken away that the lawe may not haue any right cause to accuse and condemne his conscience yea though as yet hee had sinne in him So againe these verses doe teach as touching the manner of iustification or reconciliation namely that we are deliuered from terrors and doe obteine forgiuenesse of sinnes so as sinne shall not be imputed vnto vs which as yet sticketh in nature yea euen then when we are reconsiled Verse 10 Make me a cleane heart O God and renew a right spirit within mee Verse 11 Cast me not away from thy presence and take not thy holy spirit from me Verse 12 O giue mee the comfort of thy helpe againe and stablish me with thy free spirit Hitherto hath hee craued grace that is remission of sinnes and reconciliation or free acceptation for the Son of God his sake Now craueth he the gift by grace as saint Paul speaketh that is sanctification as the gift of the holy ghost and a beginning of the life euerlasting and he vseth diuers meanes or proper words first he craueth of God a cleane heart and a right spirit to be giuen him a cleane heart signifieth a heart by faith purified from sinnes or from guiltinesse and now rightly beleeuing of God truely acknowledging God without hypocrisie and false opinions not fleeing from God nor carelesly contenming God but truly fearing God and beleeuing in God Like vnto this is the other also where hee craueth a right spirit that is not wauering in the word not caried about with euery winde of doctrine nor doubting in the will of God But a heart striuing against doubting and surely and firmely setling it selfe in the promise and which surely beleeueth that it hath God merciful and that it is heard of God and in this confidence calleth vppon God and looketh for help from God secondly hee craueth the holy spirit that is sanctifying and illumining in our hearts such motions as he himselfe is for as the holy ghost is a substantiall loue and coeternall ioy betwixt the Father and the Sonne so is he sent into the heartes of beleeuers that hee may inflame in them loue and ioy setled in God like as in 2. Timoth. 1. it is written For God hath not giuen to vs the spirite of feare but of power and of loue and of a sound minde Hee calleth profoundly the holy ghost the spirit of power because it helpeth our infirmity the spirit of loue because he is a flame of mutuall loue not onely betweene the father and the Sonne but also betweene God and the church the spirite of holinesse or chasticement because it brideleth wandering assaults of mindes or as saint Paul saith It mortifieth the deedes of the flesh and ingrafteth in vs better motions acceptable vnto God and wholesome for vs and the whole Church thirdly the psalme nameth principall spirit that is the willing and obedient

said Call vpon me in the time of trouble and I wil deliuer thee and thou shalt praise me Psal 50. 15. verse To what purpose then is this particle In the day of trouble first it signifieth that the glory of praier the chefest of all others shineth in aduersitie or calamities for all men in time of prosperity become more negligent then at other times as in that verse it is said Ouid de art Am. Luxuriant animi rebus plaerumque fecundis Mens mindes most licentious be In time of their prosperitie But in aduersities and calamities praier is feruent and not only craueth but seeketh and knocketh Furthermore this little clause admonisheth vs that we should earnestly thinke vpon the publike and priuate perilles wherein the church waxing old and al the godly ones are exercised and distressed for the nearer the day of the latter iudgement is at hand so much more outrageous wrathfull stirreth the deuill against Christ namely nowe fearing the sentence wherein the exceeding filthines of the most prowd spirit shal be manifested vnto all creatures and the horrible torments due vnto him shalbe increased Therefore in hatred towards Christ he stirreth vp the Turkes Bishops vngodly kings finally all his instruments against the church In so great dangers let vs not then be carelesse and negligent or drunken with pleasures but let vs obey the commandement of Christ Matth. 26. 41. Watch and pray that ye enter not into temptation Verse 16 But vnto the vngodly said God why dost thou preach my lawes and takest my couenant in thy mouth Verse 17 When as thou hatest to be reformed and hast cast my wordes behinde thee Verse 18 When thou sawest a thiefe thou consentedst vnto him and hast bin partaker with the adulterers Verse 19 Thou hast let thy mouth speake wickednes and with thy tongue thou hast set forth deceit Verse 20 Thou satest and spakest against thy brother yea and hast slaundered thine owne mothers sonne Hitherto hath he rebuked the people heaping vp sacrifices and hath shewed the true and chiefe worshippings of God namely true calling vpon God and thankesgiuing Now doth he seuerely rebuke those teachers in the church which do either corrupt the doctrine or defile their profession with euill kinde of life And here to the end that we being warned by example might be more circumspect and eschew and abhorre that boldenesse of men which forge and inuent opinions and of them which cauil at true opinions I will recite an historie of Origen who when he should beginne his reading in the church of Cesarea he sate a long time sorrowing and weeping and at the length cried out thus vt supra But vnto the vngodly saide God why doest thou preach my lawes ver 16 He often repeating this speech bewayled that he had disputed many things inconsiderately and rashly and craued pardon not onely of God but also euen of the church for his errours which church ●itting hard by the old man ●eclared with teares that she was mooued with his lamentation for there can no other furie nor sorrow appeare in a good minde more sharp or bitter than that rising out of a conscience which hath corrupted the heauenly doctrine But to the end a consonancie of life and doctrine may bee necessary both together these sayings witnes 1. Cor. 9. 27 But I beate downe my body and bring it into subiection lest by any meanes after that I haue preached to other I my selfe should be reproued Againe in 2. Timot 2. The husbandman must labor before he receiue ehe fruits Consider what I say vers 6. And because examples haue in them great force thorowly to moue mens mindes I will adioyne vnto these sayings a new or fresh example which declareth what a mischiefe the dissonancie of doctrine and life is I knew a pastor of the church who for the sinne of adultery was beheaded he when hee was carried to execution had alwayes in mind and mouth this sentence of this Psalme When thou sawest a theefe thou rannest with him and hast bin partaker with the adulterers ver 18. But although hee was vehemently tormented with thinking vpon his offence yet he rendered vnto God praise for his mercy and in this consolation at length so ended his life Rom. 5. 15. grace aboundeth abone sinne These doe I recite to the end that all men may vnderstand with how great study and care offences are to be eschewed which defile the profession of the gospel The same Sermon appertaineth vnto the vngodly high Bishops and other Bishops who when they professe thēselues to be the very chiefest lights of the church are notwithstanding filthily stained with madde worshipping of Images wandering lusts and murdering of the holy ones But in vaine do we preach to these deafe Adders Therefore let vs turne our tongue to our churches and let vs exhort the curable persons that they woulde spread their names before God and men that is not only say that is holy but do that is holy for as saint Augustine saieth To teach well and liue ill is no other thing but a man to condemne himselfe by his owne speech Finally we must here refute the opinion of the Donatists which faineth that the ministery of the gospel is not effectuall except the person of the minister be holie and iust for the person must needes be discerned from the office and we must most firmely beleeue that God is effectuall by his word and sacraments yea though the ministers life maruelously disagree with the profession for● neither doth the efficacie of the ministery depend vpon th● worthines of the person but vpon the prouidence of God wherefore let vs so vnderstand the sermon of this psalme that nothing be derogated from the dignity and efficacie of the ministerie by reason of the persons infirmitie Verse 21 These things hast thou done and I helde my tongue and thou thoughtest wickedly that I am euen such a one as thy selfe But I will reprooue thee and set before thee the things that thou hast done Verse 22 O consider this ye that forget God lest I plucke you away and there be none to deliuer you This is a heauie threatning denouncing vnto hypocrites inextricable punishments for the seruant knowing his master will doing it not shalbe beaten with double stripes Luke 12. 47 48. And there is a fearefull figure of the punishment of hypocrites set downe in the figgetrèe which Christ did accurse Math. 21. 19. Verse 23 Whoso offereth me thanks and praise honoureth me and to him that ordereth his conuersation right will I shew the saluation of God In conclusion he repeateth a principall proposition touching true worshippings of God and promiseth them that performe this obedience both gouernement and helpe PSAL. LI. Miserere mei Deus To him that excelleth a Psalme of Dauid when the Prophet Nathan came vnto him after he had gone in to Ba●hsheba THE ARGVMENT THis Psalme shineth most brightly as it were a notable precious stone

in the whole booke of Psalmes For first of all it conteineth most ample doctrine which neither the eloquence of angell nor of man can conceiue touching sinne touching grace touching the gift by grace difference of worshipings cr touching the Crosse After that it disposeth and chargeth great matters in most excellent order For seeing the first and cheefest promise is the promise of grace and life euerlasting to be giuen freely for the Mediators sake who will denie this prayer is wisely ordeined wherein before all things he craueth forgiuenesse of sinne reconcilation and life euerlasting And because without acknowledgment and confession of sinne forgiuenesse or absolution of sinne cannot be receiued according to that saying of I. Ioh. I. 9. If wee confesse our sinnes God is faithfull and iust that he will forgiue vs our sinnes and clense vs from all our i niquity he franckly and openly confesseth his sinnes and pointeth his finger vnto the ground of mischiefe namely originall sinne But as Saint Paul ioyneth together grace and the Giftes of grace so Dauid vn'o the petition the remission of sinnes next adioineth a petition of sanctification which is wrought by the holy ghost the gouernour of the minde will and heart finally because it is an vsuall manner in crauing any thing to grant thankfulnes for the same hee promiseth that he will giue some recompences which doth make for the glorie of God and welfare of the church And vnto his couenaunt wisely he ioineth betweene both the place and difference of sacrifices whereof some are figuratiue and others are morall and the doctrine touching the crosse These secret and greatest matters he so adorneth with lights of wordes and sentences that therein nothing wanteth touching most profound eloquence Seeing therefore this Psalme aboundeth not onely with store of most excellent matters but is also notably disposed and adorned no doubt there is but it may and ought to be learned euery word thereof and daily repeated when we doe pray And let him knowe that he hath profited much whom this right golden psalme shall greatly delight Psal LI. And exposition thereof Verse 1 Haue mercy vppon me O God after thy great goodnes according vnto the multitude of thy mercies doe away mine offences Verse 2 Wash me throwly from my wickednes and clense me from mine sinne IN the two and thirtieth Psalme before he hath recited a definition of beatitude or cheefe felicity in these wordes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whom the Lord imputeth no sinne verse 1. 2. For nothing is more wishfull in true sorowes rising from the wrath of God against sinnes then reconciliation with God This benefit therefore with most feruent prayers and with all his heart craneth he of God saying verse 1. Haue mercy vppon me O God according to thy mercy as if he said I confesse vnto thee that I haue sinned horribly as a most wretched sinner and I am sory with all my heart that I haue offended thee forgiue mee my sinnes and couer my filthines and for thy sonnes sake our Lord Jesus Christ whom thou wouldest haue to be a sacrifice mediator and intercessor for vs doe not thou impute vnto mee my manifold disobedience For so oft as in the Psalme mention is made of the mercie of God wee must straight way cousider of the promises touching grace and of the mediator for whose sake the promise is ratified Also let there be a difference in thy sight betwene the lawe and the gospell 〈…〉 lawe truely hath large and great promises yet consisting vppon condition of full obedience But the promises of the gospell is vniuersall and free offering forgiuenes of sinnes for the mediator the sonne of God his sake our Lord Jesus Christ God and man not for our owne worthines nor for our owne vertues nor for our owne works or merits This promise ought to be imbraced by fayth because it is the euerlasting and immutable commaundement of God that in our conuersion that is in our vnfained sorowes and feares wee should beleeue we are receiued for his sonnes sake according to that saying I liue saith the Lord I wil not the death of a sinner but that he would repent and liue But to the end this true fayth may bee rightly vnderstood it is nedefull we alwayes haue in our sight that admonition of Barnerd wherein he saieth Thou must and oughtest to beleue that thy sinnes are forgiuen thee The deuill knoweth that sinnes are forgiuen some men and many men as Saule and Iudas beleeue that sinnes are forgiuen others Wherefore let this necessarie admonition be fast fixed in our mindes Beleeue that thine owne sinnes are forgiuen thee Touching this fayth speaketh Paul where he teacheth that the promise is to be receiued by fayth They receiue not the promise which beleeue that the same is offered vnto others and not to themselues like as in the epistles of Saint Iohn it is written He that beleueth not the Sonne accuseth him oflying When therefore thou recitest this article of the creed I beleeue in the forgiuenes of sinnes vnderstand thou that sinnes are not forgiuen others but thee also Touching this fayth it is said Being iustified by fayth we haue peace Rom. 5. 1. Neither must we seeke for other consolation but we must settle our selues satisfied with this fayth in God for the mediator sake But seeing the doctrine touching iustification is in another place fully handled I am nowe more breefe and I exhort the Reader that hee should diligently consider the weightinesse of the words Hee sayth not in vaine nor rashly According to the multitude of thy mercy doe away mine offences But this necessarie consolation of the immense mercy of god doth he set before the greatnes and multitude of our sinnes And this forme of words agreeth with the most sweete saying of Paul Rom. 5. 15. Grace euer aboundeth aboue sinne that is how great so euer our sinnes be yet is it assured that the sonne of God is mightier Therfore let vs not vnto other offences adde desperation but let vs beleeue that grace is more aboundant then sinne and that the sonne of God is more mighty then all the kingdome of the deuill Like as in the first promise it is said Gen. 3. 15. The seede of the woman shall b●use the Serpents head Also let vs consider what sweete resemblences of forgiuenes of sinnes are set downe in the words Doe away and Wash Saint Paul in 2. Coloss describing the benefits of Christ vseth the same metaphore Christ saith hee hath cancelled the hand-writing which was written against vs which was contrarie to vs he euen tooke it out of the way and fastned it to the crosse verse 14. He alludeth this saying vnto trophees or pillers which were woont to be set vp wherein things done were written for memoriall For he saith vpon the crosse as it were vpon a piller the hand writing was hung vp that is the

layed a net for my feet and pressed my soule they haue digged a pit before mee and are fallen into the middest of i● themselues Elder age long agoe made a most honest lawe for punishing of a slaunderer for the cause beeing knowen the slaunderer was scurged with the same punishment wherwith the other shoulde haue beene scurged if hee had bene conuinced So they that slandered Daniel were cast amongst the lyons Dan. 6. 24. And they that slaundered Susanna were stoned to death Daniel 13. 62. For not a more iust punishment is there then that murtherers should be manqelled Therefore said Pithagoras viz. Iustum esse quiddam retaliatum a ●ust man was a certeine recompenced thing like for like And as the verse of Rhadamanthus saith Iusta malis haec admisso pro crimine poena est Si quae fecerunt eadem pat●antur et ipse A punishment iust to the wicked men This is for crime committed so by them That if they haue done any wickednes They therefore should smart all remedile Te. Verse 8 My heart is fixed O God my heart is fixed I will sing and giue praise Verse 9 Awake vp my glorie awake lute and harpe I my selfe will awake right early Verse 10 I will giue thankes vnto thee O Lord amongst the people And will sing vnto thee among the nations A great part of the Psalme consisteth of prayer and thanksgiuing Like as therefore heretofore hee craueth defence against the violence and fraude of his enemies So now with great alacritie or cheerefulnes of minde he giueth thankes vnto God And this comfortablenes in thankesgiuing is stirred vp not by mans helpe but by the spirit of grace and of prayer For without his spirit the old grace sleepeth and man litle in mind keepeth as Pindarus saith But men being maued with the holy ghost are true and iust that is they acknowledge the societie with God and studie according to their abilitie to render some recompence Hereof come those sayings My hart is fixed awake Lute and Harpe and I will sing vnto thee c. But why addeth he that he will giue thnakes vnto the Lord among the people Uerily to teach that Thanksgiuing is a publike and not a priuate vertue For Temperance and certain other vertues are mens priuate induments ornaments But Justice whose outward shew is Gratitude or thankfulnes reioyceth in communicating her selfe vnto others and in that thing followeth large fountaines which send whole riuers out of them Therefore it is not nough that wee priuately acknowledge the presence of God but we must celebrate gods benefits before others that euen they also may be called vnto true acknowledgement and prayer vnto God Verse 11 For the greatnesse of thy mercy reacheth vnto the heauens and thy trueth vnto the cloudes He amplifieth the mercy of God not with vaine thetorike but with true affirmation such as is extant in the epistle of S. Paul to the Romans the 5. chapter and 2. verse grace aboundeth aboue sinne for wee must most firmely beleeue that the kingdome of God is moremighty than the whole kingdome of the deuill neither must we adde this defperation vnto other our offences which thing Caine added in committing that murder saying Gen. 4. 13. My sinne is greater than that it can be forgiuen This blasphemous speech which accuseth God of vntrueth and derogateth from him the praise of immense mercy doth Augustine most grauely reprehend saying Thou liest Cain greater is Gods mercy than the misery of all sinners Verse 12 Set vp thy selfe O God aboue the heauens and thy glory aboue all the earth Like as Rhetoritians in their epilogues or shuting vp of their tales will haue the cheefe arguments repeated So Dauid repeateth this most sweete litle verse in the end of this Psalme wherewith hee as it were stirreth forth if I may so say God voluntarily running vppon his side Let thy glorie florish rule and raigne euen to the destruction of all epicures ond blaspheimers Amen PSAL. LVIII Sivere vtique iustitiam loquimini To him that excelleth Destroy not a Psalm● of Dauid on Michtam The disposition of the Psalme THere are foure parts of this Psalme the first is a rebuking of the godly ones mightily amplified by degrees of mischiefes circumstances and familitudes The second part is a prayer that God would restraine and subdue tyrants and heretikes The third part prophecieth of the punishments due to the vngodly ones and of vaine contention so farre as pertaineth to the effect of the matter The fourth part promiseth vnto the godly ones deliuerance These parts if it please you let vs ●unne through hereafter Psal LVIII And exposition thereof Verse 1 Are your minds set vpon righteousnesse O ye congregation and do ye iudge the thing that is right O ye sonnes of mer Verse 2 Yea you imagine mischiefe in your hearts vpon the earth and your hands deale with wickednes Verse 3 The vngodly are froward euen from their mothers wombe as soone as they be borne they go astray and speake lies Verse 4 They are as venemous as the poyson of a serpent euen like a deafe adder that stoppeth her eares Verse 5 Which refuseth to heare the voyce of the Charmer charme he neuer so wisely ALthough mankinde wholly without the sight of the Gospel and without the holy spirit be both dumme and deafe because nature not regenerate either securely contemneth Gods iudgement or els is full of academicall doubtings either else being astonished with feare fleeth from God and hateth him yet in this place heretikes and tyrants of all ages are by name rebuked when they become vncurable For like as Aspes doe stoppe and close vp their eares that they might not heare the words of the charmers euen so heretikes and tyrants are so troubled out of their minde and whole body that furiously they refuse and despise all wholesome counsels and all godly admonitions but the causes of this furiousnesse are not onely mens willes couered with an e●icuricall contempt of God and most cruelly setting themselues against the present state of what sort soeuer it be but much more doe deuils leaping into the very hearts of the godly ones and by their breathings extinguishing light and naturall affection in men Examples of this purpose are set downe in Pharaoh Exod. 14. 8. Antiochus 1. Mac. 1. 11. the Pharises and monks of our time which haue night and day bent and practised all their indeuours to the destruction of the true church But these Aspes at length by casting a litle nightshade or petimorell vnto them are therewith cast asleepe And that I say nothing of tyrants who euer read or heard that any authour of a lew● religion hath bene reuoked from his errour and restored to a sound or perfect opinion For like as in the godly ones there increaseth spirituall light according to that saying in the Prouerbs cap. 4. vers 18 19. The path of the righteous shineth as the light that is